Shloka 36

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

न तु च्यावयितुं शक्यो मन्वन्तरशतैरपि दृष्ट्वा तु पुरुषं दिव्यं विश्वाख्यं विश्वतोमुखम्

Transliteration

na tu cyāvayituṃ śakyo manvantaraśatairapi dṛṣṭvā tu puruṣaṃ divyaṃ viśvākhyaṃ viśvatomukham

Translation

纵历百千摩奴劫，亦不能使祂动摇。然当他们得见那神圣的普鲁沙，名为“毗湿瓦”（全体），面向十方之主，便识得超越一切变易之帕提；在祂之前，系缚（pāśa）对众生（pashu）的力量尽失。

Word by Word

• na: not

• tu: indeed/however

• cyāvayitum: to cause to move/shake from His state

• śakyaḥ: possible/able

• manvantara-śataiḥ: by hundreds of Manvantaras (cosmic cycles)

• api: even

• dṛṣṭvā: having seen

• tu: then

• puruṣam: the Puruṣa/Cosmic Person

• divyam: divine, transcendent

• viśvākhyam: renowned as ‘Viśva’ (the All)

• viśvato-mukham: having faces in all directions, all-pervasive/omni-form.

Speaker

Suta Goswami (narrating to the Sages of Naimisharanya; describing an internal vision of the divine Puruṣa identified with Shiva as Pati)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It establishes the Lord as immovable across cosmic cycles and reveals Him as the all-pervading Puruṣa—supporting Linga worship as contemplation of the changeless Pati present in all directions and forms.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is portrayed as divya (transcendent), viśvākhya (the All), and viśvatomukha (omni-faced), indicating the Lord’s immanence in the cosmos and transcendence beyond time (manvantara), the unshakable Pati.

What ritualistic or Yogic practice is highlighted here?

Darśana-based upāsanā: meditative vision of the all-pervading Lord (Puruṣa) aligns with Pāśupata Yoga’s aim—turning the pashu toward Pati so that pāśa (bondage) weakens through steady contemplation.